English
English version: When fully matured, it produces sprouts. Once sprouts arise, this body perishes, and its consciousness naturally inclines towards rebirth in another existence. Once reborn, it naturally undergoes change, eventually reaching old age and death, giving rise to various sorrows, grief, and suffering. Therefore, it is said that ‘feeling’ is conditioned by ‘craving,’ and ‘birth’ is conditioned by ‘old age and death,’ and so on. Thus, ‘ignorance’ (avidyā) and ‘action’ (saṃskāra) are the factors that can lead to the five branches of ‘consciousness’ (vijñāna), ‘name and form’ (nāmarūpa), ‘six sense bases’ (ṣaḍāyatana), ‘contact’ (sparśa), and ‘feeling’ (vedanā), while ‘craving’ (tṛṣṇā), ‘grasping’ (upādāna), and ‘becoming’ (bhava) are the factors that can produce the three branches of ‘birth’ (jāti) and ‘old age and death’ (jarā-maraṇa). The ten branches belong to the cause and are all related to the present life; the two branches belong to the effect and are specifically related to the future. Based on the result of birth and death, ‘ignorance’ arises again; based on ‘ignorance,’ ‘action’ arises again, causing the cycle of cause and effect in the three realms (trayo dhātava) to continue without end. This is sufficient to show the principle of reincarnation and avoids the two extreme errors of annihilation and eternalism. This explanation comes from the *Vijñānavāda* (Consciousness-only school) and can be used as a basis; there is no need to rely on the explanations of the *Hinayana* (Smaller Vehicle) treatises. Question: All ten fetters (daśa saṃyojanāni) can generate karma and nourish life, so why does the generation of karma emphasize ‘ignorance,’ while the nourishment of life emphasizes ‘craving’ and ‘grasping’? Answer: When generating karma, the power of ‘ignorance’ is the strongest, so the strongest is cited to encompass the weaker. When nourishing life, the function of ‘craving’ and ‘grasping’ is the most prominent, so the most prominent is cited to cover the less important. There are many other explanations of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), and detailed content can be found in the *Vijñaptimātratāsiddhi* (Establishment of Consciousness-only). The Two Truths (satya-dvaya) Exist: This teaching only clarifies the principle of the emptiness of persons (pudgala-śūnyatā), not the principle of the emptiness of phenomena (dharma-śūnyatā). Therefore, it is said that the five aggregates (pañca-skandha), the twelve sense bases (dvādaśa-āyatana), and the eighteen realms (aṣṭādaśa-dhātu) are all real dharmas. Relying on these real dharmas combining, a provisional name is given to a person. Although a person certainly has no substance, they do have a name, which is called conventional truth (saṃvṛti-satya). Only when a practitioner cultivates the contemplation of the emptiness of persons, completely cutting off the delusions of views and thoughts, can the mundane dharmas such as the aggregates, sense bases, and realms of the three realms (trayo dhātava) be extinguished, returning to true emptiness, which is called ultimate truth (paramārtha-satya). The Four Lines on Impermanence (sabbe saṅkhārā aniccā): If we discuss these four lines of verse, they can also horizontally and vertically encompass the teachings of a generation. First, in terms of horizontal encompassment, the *Tripitaka* (Treasury Teaching) uses the environment and beings, form and mind, cause and effect of the three realms (trayo dhātava) as all called conditioned things (saṅkhārā), each of which is impermanent and subject to arising and ceasing. These causes and effects must be extinguished in order to attain the bliss of the true truth of extinction (nirvāṇa). The *Sadharmatha* (Connecting Teaching) also uses the environment and beings, form and mind, cause and effect of the three realms (trayo dhātava) as all called conditioned things, all of which are impermanent and subject to arising and ceasing. Realizing that this arising and ceasing is itself extinction, one can attain the bliss of the true truth of extinction. However, although these two teachings attain extinction, there is actually no one to enjoy the happiness, because there is no longer a body or wisdom. The *Vaisheshika* (Differentiated Teaching) uses the two kinds of cause and effect of segmented birth and death and transformational birth and death as collectively called conditioned things, none of which are truly permanent, and all of which are included in the gate of arising and ceasing. Extinguishing these two extreme views can reveal the principle of the middle way of extinction. --------------------------------------------------------------------------------
Chinese
而有四智菩提妙心有大圆镜智相应心品所现无漏身土妙色故得恒受此真乐也圆教亦以十界因果通名诸行通名无常通名生灭而了达因果即是实相无常即常生灭即无生灭故云生灭灭已寂灭为乐此则不断痴爱起于明脱如融冰为水所以三千果成咸称常乐也次竖摄者诸行无常句摄得六凡法界以有为有漏故是生灭法句摄得藏通二乘法界以出世圣人乃能知其为生灭故生灭灭已句摄得别教菩萨法界以灭二边归中道故寂灭为乐句摄得圆教佛法界法以诸法从本来常自寂灭相故今但用此四句证偏真理则诸行无常是生灭法二句即苦集二谛生灭灭已一句约三学为能灭即道谛约因果为所灭即灭谛四谛皆是因果事相名安立谛寂灭为乐一句约所显理以为真谛乃是非安立谛故云理居事外为偏真也。 知一切法从因缘生 名字位中观察正因缘境具破外道凡夫分别我法二执言法执者不出邪因缘及无因缘二种时方梵天等名邪因缘自然名无因缘也言我执者妄计是常是一自在能为主也然知一切法从因缘生亦有四教差别若知性具为因迷悟为缘三千性相为所生法即属圆教若谓一切种识为因展转熏习为缘分段变易乃至四智菩提为所生法即属别教若以六识相应有漏种子为因六尘美恶中庸境界为缘三界依正色心因果为所生法即属藏通二教但通教则知若因若缘若所生 现代汉语译本： 而具有四智菩提（si zhi pu ti，四种智慧的觉悟）的微妙之心，以及与大圆镜智（da yuan jing zhi，如大圆镜子般反映一切的智慧）相应的心的品性，所显现的无漏身土（wu lou shen tu，没有烦恼和缺陷的清净身和国土）的微妙色彩，因此能够恒常地享受这真正的快乐。圆教也以十法界（shi fa jie，十种不同的存在状态）的因果，统称一切行为为无常，统称一切为生灭，但了达因果即是实相（shi xiang，事物的真实本质），无常即是常，生灭即是无生灭，所以说‘生灭灭已，寂灭为乐’。这就像不断绝痴爱而生起光明解脱，如同融化冰为水，所以三千果成，都称之为常乐。其次是竖向的摄取，‘诸行无常’一句摄取了六凡法界（liu fan fa jie，六种凡夫的境界），因为有为有漏，所以是生灭法；‘生灭法’一句摄取了藏教（zang jiao，小乘佛教）和通教（tong jiao，大小乘共通的教义）二乘法界（er cheng fa jie，声闻乘和缘觉乘的境界），因为出世的圣人才能知道它是生灭；‘生灭灭已’一句摄取了别教（bie jiao，独特的教义）菩萨法界（pu sa fa jie，菩萨的境界），因为灭除二边而归于中道；‘寂灭为乐’一句摄取了圆教（yuan jiao，圆满的教义）佛法界（fo fa jie，佛的境界），因为诸法从本来就常是寂灭之相。现在只用这四句来证明偏颇的真理，那么‘诸行无常’和‘是生灭法’二句就是苦集二谛（ku ji er di，苦谛和集谛）；‘生灭灭已’一句，从三学的角度来说是能灭，即道谛（dao di，道谛），从因果的角度来说是所灭，即灭谛（mie di，灭谛），四谛都是因果的事相，名为安立谛（an li di，世俗谛）；‘寂灭为乐’一句，从所显现的理来说是真谛（zhen di，胜义谛），乃是非安立谛，所以说理居于事外，是偏颇的真理。 知道一切法从因缘生起 在名字位（ming zi wei，修行的最初阶段）中观察正确的因缘境界，完全破除外道（wai dao，非佛教的宗教或哲学）和凡夫（fan fu，普通人）分别我法二执（wo fa er zhi，对‘我’和‘法’的执着）。所说的‘法执’，不出邪因缘（xie yin yuan，错误的因缘）和无因缘（wu yin yuan，没有因缘）两种。时方梵天（shi fang fan tian，时间和空间中的梵天）等，名为邪因缘；自然，名为无因缘。所说的‘我执’，是妄自认为有一个常住的、自在的、能够做主宰的‘我’。然而，知道一切法从因缘生起，也有四教的差别。如果知道性具（xing ju，本性具足）为因，迷悟为缘，三千性相（san qian xing xiang，三千种事物的性质和现象）为所生法，就属于圆教。如果认为一切种识（yi qie zhong shi，一切种子识）为因，辗转熏习为缘，分段变易（fen duan bian yi，分段生死的变化）乃至四智菩提为所生法，就属于别教。如果以六识相应（liu shi xiang ying，六识相互作用）的有漏种子（you lou zhong zi，有烦恼的种子）为因，六尘美恶中庸境界（liu chen mei e zhong yong jing jie，六种感官对象的好坏和中等境界）为缘，三界依正色心因果（san jie yi zheng se xin yin guo，欲界、色界、无色界的依报和正报，色法和心法的因果）为所生法，就属于藏教和通教二教。但通教则知道若因若缘若所生。